Part 4
Taurus, in his Commentaries on the Timæus of Plato, says: “In the investigation, whether according to Plato the world is unbegotten, philosophers differ in their opinions. For Aristotle asserts that Timæus says the world was generated[31]. And Theophrastus also, in his treatise On Physical Opinions, says that, according to Plato, the world was generated, and therefore writes in opposition to him. At the same time, however, he asserts that Timæus perhaps supposed the world to be generated, for the sake of perspicuity. Certain other persons also infer, that, according to Plato, the world was generated. But, again, others contend that Plato believed the world to be unbegotten. Since, however, those who assert that the world was generated, cite many other words of Plato, and likewise the passage in which Plato[32] says, ‘the world was generated, for it is visible and tangible;’ this being the case, it is requisite to direct our attention to the different ways in which a thing is said to be generated, and thus we shall know that Plato asserts the world to be generated, not according to the signification in which we affirm this of things which derive their subsistence from a certain temporal beginning. For this it is which deceives the multitude, when they conceive the word _generated_ to imply a temporal origin. A thing, therefore, is said to be generated, which never indeed had a beginning in time, but yet is in the same genus with generated natures. Thus we call a thing visible, which is not seen, nor has been seen, nor will be seen, but yet is in the same genus with things of a visible nature. And this will take place with a body which may exist about the centre of the earth. That also is said to be generated, which, in mental conception, subsists as a composite, though it never has been a composite. Thus, in music, the middle chord is said to be composed of the lowest and highest chord. For though it is not thus composed, yet there is perceived in it the power of the one with reference to the other. The like also takes place in flowers and animals. In the world, therefore, composition and mixture are perceived; according to which, we are able to withdraw and separate qualities from it, and resolve it into a first subject. The world also is said to be generated, because it always subsists in becoming to be, like Proteus changing into all-various forms; hence, with respect to the world, the earth, and the natures, as far as to the moon, are continually changed into each other. But the natures above the moon are as to their subject nearly the same, sustaining only a small mutation. They change, however, according to figure; just as a dancer being one and the same according to subject, is changed into various forms by a certain gesture and motion of the hands. The celestial bodies, therefore, are thus changed, and different habitudes of them take place, between the motions of the planets with reference to the fixed stars, and of the fixed stars with respect to the planets.
“The world, likewise, may be said to be generated, because it derives its existence from something different from itself, viz. from God, by whom it is adorned. Thus, also, with those who directly admit that the world is perpetual, the moon possesses a generated light from the sun, though there never was a time when the former was not illuminated by the latter. If, therefore, some one asserts that the world is generated according to Plato, conformably to these significations of the word, what he says may be admitted. But so far as the term ‘generated’ signifies a certain time, and that the world, formerly not existing, was afterwards generated, this signification, when applied to the world, must by no means be granted. Plato himself, indeed, indicates how what he asserts is to be understood, when he says, ‘It must be investigated, whether the universe always was, having no principle whatever of generation, or whether it was generated, commencing its generation from a certain cause.’ For the words, ‘no principle whatever,’ and ‘from a certain cause,’ manifest he does not intend that a temporal principle should be assumed; but that what he says, is to be understood in the same way, as when we say that the history of the Ephori commenced in the descendants of Hercules. Others say, that the world had a beginning from the Demiurgus. For the Demiurgus is a principle, and so likewise is the paradigm of the universe, and matter. But matter cannot be properly said to be a principle. Again, Plato does not say that the world is a body, but that it has a body; indicating by this, that so far as it possesses a corporeal nature, the very being of which consists in _becoming to be_, it may be said to be generated.”
Again, Taurus, in the same Commentaries on the Timæus, having cited the following passage from that dialogue, viz. “We who are about to speak concerning the universe, whether it is generated, or without generation,” observes: “Plato says this, though the world is unbegotten. And the poet,
‘Though in their race posterior found,’
Plato, however, for the sake of discipline, speaks of the world which is unbegotten, as if it was generated.” Shortly after this, Taurus says, “What, therefore, are the causes through which the world being unbegotten, is supposed to be generated?” Both these inquiries[33], indeed, deserve to be philosophically investigated. For one of them excites to piety, but the other is assumed for the sake of elucidation. For Plato, knowing that the multitude apprehend that alone to be a cause which has a precedency in time, and not conceiving it to be possible for anything otherwise to be a cause, and also inferring, that, from this opinion, they might be led to disbelieve in the existence of Providence; wishing likewise to inculcate this dogma, that the world is governed by Providence, he tacitly manifests it to those who are abundantly able to understand that the world is unbegotten according to time; but to those who are not able to understand this, he indicates that it is generated. He is also anxious that they may believe this, in order that at the same time they may be persuaded in the existence of Providence. But the second cause which induced Plato thus to write, is this,—that assertions are then more clear, when we meet with them as with things which actually take place. Thus geometricians compose diagrams as if they were generated, though they are not composites. And Euclid defines a circle, as being more simple, to be a plane figure, comprehended under one line, to which all lines falling from one point within the figure are equal to each other. But wishing to explain a sphere, he defines it, as if it was among the number of things generated, to be formed by the revolution of a semicircle about the diameter, until it returns to the same point from which it began to be moved. If, however, he had intended to explain the sphere which already existed, he would have defined it to be a solid figure, comprehended under one superficies, to which all right lines falling from one point within the figure, are equal to each other. But it was usual with Plato, for the sake of discipline, to unfold things which are without generation[34], as if they were generated. Thus, in the Republic, he introduces the city as being made, in order that in the formation of it, the generation of justice might become more manifest. When, however, Theophrastus says, that perhaps Plato speaks of the world as generated for the sake of elucidation, just as we consider geometrical diagrams to be generated, perhaps generation does not subsist similarly in diagrams. Aristotle also asserts the same thing; for he says, that in diagrams it is not proper in the beginning to suppose contraries, but this is to be admitted in the generation of the world; just as if some one should suppose motion and rest, order and disorder. Neither, therefore, do all things require invariable paradigms; but the examples show that it is not more obvious to assert that the world is generated, than that it is unbegotten. But how is it possible to suppose contraries in diagrams? For can it be supposed that a triangle is at one and the same time stationary and moved? Hence, the world is, according to itself, unbegotten. Nor should any one fatigue himself in endeavouring to prove from the Atlanticus and Politicus of Plato, that the world is generated. For we have shown after what manner the world is unbegotten, and how it is said by Plato to be generated. So far, therefore, as it is supposed to be generated, it will be incorruptible through the will of God; but so far as it is unbegotten, it will be incorruptible from its own nature. And this Plato knew. For everything else that is unbegotten, is incorruptible.”
FOOTNOTES:
[31] Timæus, in the Dialogue which bears his name, is represented by Plato as saying this; for, speaking of the world, he says γεγονεναι, _it was generated_.
[32] See my Translation of the Commentaries of Proclus on the Timæus, vol. i. from p. 237 to p. 251. And also the Commentary of the same incomparable man on the words of Plato, in the same Dialogue, “But we say that whatever is generated, is necessarily generated by a certain cause.”—Vol. i. of my Translation, p. 249, &c.
[33] viz. Whether the world is unbegotten, or generated.
[34] The sentence in the original is: εθος δε Πλατωνι διδασκαλιας χαριν, ὡς γινομενα παραδιδοναι. But immediately after χαριν, it is obviously necessary to add αγενητα. Mahotius also, who published a Latin translation of this work of Philoponus, has, “Mos est autem Platoni, doctrinæ gratia, _quæ ortu carent_, perinde atque ea, quæ oriuntur, explicare.”
MUNDI THEMA, OR THE GENITURE OF THE WORLD.
TRANSLATED FROM THE THIRD BOOK OF THE MATHESIS OF JULIUS FIRMICUS MATERNUS.
“O Lollianus, the glory and ornament of our country, it is requisite to know, in the first place, that the God, who is the fabricator of man, produced his form, his condition, and his whole essence, in the image and similitude of the world, nature pointing out the way[35]. For he composed the body of man, as well as of the world, from the mixture of the four elements, viz. of fire, water, air, and earth, in order that the conjunction of all these, when they were mingled in due proportion, might adorn an animal in the form of a divine imitation. And thus the Demiurgus exhibited man by the artifice of a divine fabrication, in such a way, that in a small body he might bestow the power and essence of all the elements, nature, for this purpose, bringing them together; and also, so that from the divine spirit, which descended from a celestial intellect, to the support of the mortal body, he might prepare an abode for man, which, though fragile, might be similar to the world. On this account, the five stars[36], and also the sun and moon, sustain man by a fiery and eternal agitation, as if he were a minor world[37]; so that the animal which was made in imitation of the world might be governed by an essence similarly divine. Hence those divine men Petosiris and Necepso[b], who deserve all possible admiration, and whose wisdom approached to the very penetralia of Deity, scientifically delivered to us the geniture of the world, that they might demonstrate and show that man was fashioned conformably to the nature and similitude of the world, and that he is under the dominion of the same principles by which the world itself is governed and contained, and is perennially supported by the companions of perpetuity[38].
“According to Æsculapius, therefore, and Anubius[39], to whom especially the divinity Mercury committed the secrets of the astrological science, the geniture of the world is as follows: They constituted the Sun in the 15th part of Leo, the Moon in the 15th part of Cancer, Saturn in the 15th part of Capricorn, Jupiter in the 15th part of Sagittary, Mars in the 15th part of Scorpio, Venus in the 15th part of Libra, Mercury in the 15th part of Virgo, and the Horoscope in the 15th part of Cancer. Conformably to this geniture, therefore, to these conditions of the stars, and the testimonies which they adduce in confirmation of this geniture, they are of opinion that the destinies of men, also, are disposed in accordance with the above arrangement, as may be learnt from that book of Æsculapius which is called Μυριογενεσις, (i. e. Ten Thousand, or an innumerable multitude of Genitures,) in order that nothing in the several genitures of men may be found to be discordant with the above-mentioned geniture of the world.
“We may see, therefore, how far or after what manner a star accommodates the testimony of its radiation to the luminaries. For the luminaries are the Sun and Moon. But Saturn first conjoins himself with the Moon: for he follows the condition of the Moon. He does this, however, because, being constituted in a feminine[40] sign, he diametrically receives the rays of the Moon, which is also constituted in a feminine sign. But when the same Saturn, in that geniture, makes a transition to the sign Aquarius, he again conjoins himself to the Sun by a similar radiation, and is again disposed in the same condition as that of the Sun. For being constituted in a masculine sign, he associates himself by an equal testimony of radiation, since he diametrically looks towards the Sun, with a radiation similar to that with which he regards the Moon. After this manner also Jupiter is constituted in Sagittary, and through a trigon affording a testimony to the Sun, first conjoins himself to his condition, and on this account being constituted in a masculine sign, and associating with the Sun, who is constituted in a sign of the same kind, first follows the power of it; but when he has made a transition to Pisces, he again conjoins himself in a like condition to the Moon. For he, in a similar manner, being posited through a trigon in a feminine sign, looks towards the Moon, who is constituted in a sign of the same kind, with an equal radiation of condition.
“In like manner also the planet Mars, being constituted in Scorpio, because he is in a feminine sign, through a trigon, affords a testimony to the Moon; but when he comes to Aries, he affords a testimony to the Sun, and making a transition, being placed in a masculine sign, he conjoins himself by a trigonic radiation with the Sun. This mode, however, is changeable; for Mars being constituted in Libra, which is a masculine sign, yet he affords a testimony to the Moon through a square aspect; but when he has made a transition to Taurus, being constituted in a feminine sign, and looking towards the Sun by a square radiation, he again affords a testimony to it. These [divine] men, however, were of opinion that the planet Mercury is common in the above-mentioned geniture, this star affording no testimony either to the Sun or Moon by a square, or a trigon, or a diameter; nor does it conjoin itself by radiation either with the Sun or Moon. But if Mercury is a morning star, he is delighted by day with the Sun, but if an evening star, by night with the Moon. All that we have here said, these men were of opinion ought to be observed in the genitures of men[41], and thought that they could not discover the destiny of man, except those radiations were collected by a sagacious investigation. Lest, however, the fabulous device[42] of these men should deceive you, and lest some one should think that this geniture of the world was contrived by these most wise men, without a cause, it is requisite that we should explain all things particularly, in order that the great sagacity displayed in this device, may, by the most diligent expositions, be intimated to all men.
“The world had not a certain day of its origin, nor was there any time in which the world was formed by the counsel of a divine intellect, and providential Deity; nor has the eager desire of human fragility been able to extend itself so far as to conceive or explain the origin of the world, especially since the greater apocatastasis of it, which is effected by a conflagration or a deluge[43], consists of 300,000 years[c]. For the mundane apocatastasis is accustomed to be accomplished by these two events; since a deluge follows a conflagration, because substances which are burnt can no otherwise be renovated and restored to their pristine appearance and form, than by the admixtions and the concrete dust of the ashes, which are a collection of generative seeds becoming prolific. Divine men, therefore, following the example of mathematicians in the genitures of men, have prudently devised this, as if it were the geniture of the world. Hence I deem it expedient to explain the contrivance of that divine composition, in order that the admirable reason of the conjectural scheme may be unfolded according to the rules of art.
“These divine men, therefore, wished so to constitute the Moon [in the geniture of the world], that it might conjoin itself with Saturn, and might deliver the dominion of periodical revolutions. Nor was this improperly devised. For because the first origin of the world[d] [i. e. the beginning of the first mundane period] was uncultivated and rude, and savage through rustic association, and also because barbarous men, having entered on the first vestiges of light, and which were unknown to them, were destitute of reason, in consequence of having abandoned humanity[44], these divine men were of opinion, that this rustic and barbarous time was Saturnian, that, in imitation of this star, the beginning of life might be characterized by barbaric and inhuman ferocity. After Saturn, Jupiter received periodical power. For to this planet the Moon was conjoined in the second place, in order that pristine and squalid rusticity being deserted, and the ferocity of rude association being laid aside, human life might be cultivated through the purification of the manners. In the third place, the Moon conjoining herself with Mars, delivered to him the power of periodical revolution; so that mortality having entered into the right path of life, and inhumanity being subdued by a certain moderation, all the ornaments of arts and fabrications might originate from this conjunction. After Mars, Venus received predominating power, in order that, human disciplines gradually increasing, prudence and wisdom might adorn mankind. Hence they were of opinion that this time, in which the manners of men were cultivated by learning, and naturally formed to rectitude by the several disciplines, was under the dominion of Venus; so that being protected by the majesty of this joyful and salutary divinity, they might govern their erroneous actions by the ruling power of Providence. But [these divine men] conceived the last period to be under the dominion of Mercury, to whom the Moon in the last place conjoins herself. What can be found more subtle than this arrangement? For mankind being purified from rude and savage pursuits, arts also having been invented, and disciplines disposed in an orderly manner, the human race sharpened its inventive power. And because the noble genius in man could not preserve [uniformly] one course of life, the improbity of evil increased from various institutes, and confused manners and the crimes of a life of wickedness prevailed: hence the human race in this period both invented and delivered to others more enormous machinations. On this account these wise men thought that this last period should be assigned to Mercury[e], so that, in imitation of that star, the human race might give birth to inventions replete with evil[45].
“That nothing, however, may be omitted by us requisite to the elucidation of this subject, all things are to be explained, which prove that man was formed in the imitation and similitude of the world[46]. And that the mundane apocatastasis is effected through a conflagration and a deluge, we also have asserted, and is confirmed by all men. The substance likewise of the human body, the course of life having received its completion, is, after a similar manner, dissolved. For as often as, through the natural ardour of heat, the human body is too much relaxed, it evaporates in consequence of the inundations of humours; and thus it always suffers a decoction from a fiery ardour, or is dissolved by excessive desudation. Nor do the wisest interpreters of the medical art assert, that the substance of the human race is dissolved by a natural termination in any other way, than by either moisture dissolving fire, or again heat predominating, fire being inwardly and deeply extinguished, is left without moisture. Thus the artificer, Nature, constituted man in an all-various imitation of the world, so that whatever dissolves, or forms the essence of the world, this also should be the cause of the formation and dissolution of man.”
FOOTNOTES:
[35] Nature may be said to point out the way, because its forerunning energy is employed by Divinity in the formation of bodies. By _the fabricator_, in the above sentence, Firmicus means Jupiter, who is called the _Demiurgus_ by Plato, in the Timæus.
[36] i. e. Saturn, Jupiter, Mars, Venus, Mercury.
[37]
—— Quid mirum noscere mundum Si possent homines, quibus est et mundus in ipsis; Exemplumque Dei quisque est in imagine parva?
MANILIUS.
[38] By _the companions of perpetuity_, Firmicus means the stars, whose nature, and motions, and influences are perpetual. Hence, in the Orphic Hymn to the Stars, they are invoked as
—— αει γενετηρες απαντων, “Th’ _eternal_ fathers of whate’er exists.”
[39] Of the astrological Æsculapius, I have not been able to obtain any information; and of Anubius nothing more is to be learnt than that he was a most ancient poet, and wrote an elegy de Horoscopo. Vid. Salmas. de Annis Climactericis, pp. 87, 602, &c.
[40] The feminine signs are, Taurus, Cancer, Virgo, Scorpio, Capricornus, and Pisces; but the masculine signs are, Aries, Gemini, Leo, Libra, Sagittarius, and Aquarius.
[41] It may not be altogether foreign to the purpose to adduce in this place, what is said by Hermes in his Treatise de Revolut. Nativit. lib. i. p. 215. A Latin translation only is extant of this work, and it is uncertain whether the author of it was the celebrated Hermes Trismegistus, or a Hermes of more modern times. This author says, that “the dominion of the planets over the ages of man is as follows: The Moon governs the first age, which consists of four years. Mercury governs the second, which consists of ten years. Venus the third, and this extends to eight years. The Sun the fourth, and this age consists of nineteen years. Mars the fifth, and this consists of fifteen years. Jupiter, the sixth, consists of twelve years: and Saturn governs the seventh age, and this extends to the remaining years of human life.”